Overview Of The Gospel Of Matthew
The Writer Of The Gospel Of
The writer of the Gospel of
Matthew did not identify himself by name.
The ancient church unanimously
credited this gospel to the apostle Matthew. No other writer has
ever been suggested as its author. Beginning with the most
ancient evidence Matthew was regarded as the author of the first
gospel, which was accepted as inspired Scripture. The Epistle of
Barnabas, dated A.D. 130, regarded this gospel as Scripture and
Matthew as its author. The letters of Ignatius and Polycarp from
the first half of the second century indicate that the
congregations were familiar with the Gospel of Matthew at that
early date. Clement of Alexandria in the second century was also
knowledgeable of this gospel. The work entitled The Didache,
dated during the first half of the second century, used Matthew
6:9 to encourage Christians not to pray like the hypocrites but
to pray the Lord's Prayer. The Didache also quoted Matthew
7:6, was familiar with Matthew 28:19, and shows it was
knowledgeable of the Sermon on the Mount in Matthew's gospel.
Some have alleged that Matthew's
gospel was originally written in Hebrew and later translated into
Greek by an unknown translator. This hypothesis stems from a
statement made by Papias around A.D. 125 that Matthew had written
sayings of the Lord, logia, in the Hebrew language. Perhaps
Matthew did write a Hebrew document with a collection of Jesus'
sayings. This, however, does not mean that document was
necessarily what we now know as the Gospel of Matthew. If the
apostle Matthew did indeed write a Hebrew Gospel as alleged,
being an apostle his Hebrew Gospel would have certainly been used
and circulated within the ancient church. Yet no one in ancient
antiquity ever saw such a Hebrew Gospel of Matthew. The effort to
prove on the basis of linguistic evidence that Matthew's gospel
was translated from a Hebrew original into the present Greek text
has proven to be unsuccessful. Linguistic scholars have indicated
the Greek text of the Gospel of Matthew reads like a Greek
The hypothesis that asserts the
Gospel of Matthew was originally only Matthew's collection of the
Lord's sayings, which the church then embellished into its
present form, and which was later translated by an unknown
translator, rejects the gospel as a unified composition in its
entirety and written by a single inspired author, namely Matthew.
This hypothesis turns the gospel into a collection of sayings and
embellishments written by a number of writers, of which we have a
translation rather than an inspired Greek text. This hypothesis
will be afforded no credibility by anyone who believes in the
inspiration and authority of the Scriptures, which have been
preserved and handed down to us in their present forms.
As for the person of Matthew,
before his becoming a disciple and apostle of Jesus, he was a tax
collector in Capernaum. He was also known by the name of Levi
(cf. Matthew 9:9; Mark 2:14; Luke 5:27). Being a tax collector,
Matthew must have had to bear the scorn of the Jews, who despised
the tax collectors for collecting taxes for the Romans and for
over taxing them so that the tax collectors could enrich
themselves at their expense. The Jews branded the tax collectors
as sinners and treated them as outcasts who were to
be avoided at all costs (cf. Matthew 9:10,11; Mark 2:15,16; Luke
5:30) Perhaps Matthew deserved the treatment he received as an
outcast from the Jews. To have become a tax collector, he may
have had to abandon the Lord and the faith of the Old Testament
Israel with its promises of the Messiah, in order to commit
himself to a materialistic life of enriching himself at the
expense of others. Matthew is therefore likely to have
experienced Jesus' call to be his disciple and apostle as an act
of sheer, divine grace. He by grace was afforded the opportunity
to repent of a self-serving life to turn to God to receive his
saving grace in Jesus Christ.
When Jesus called Matthew to
follow him, Matthew left everything behind (cf. Luke 5:28) to
follow Jesus, whom he thought may be the long-promised and
awaited Messiah. Having experienced Jesus' grace in calling him,
despite his being an outcast sinner, Matthew was
eager to introduce other sinners to the grace of
Jesus. Matthew quickly gave a dinner in Jesus' honor for his
friends and fellow tax collectors (cf. Luke 5:27-29). There Jesus
told the self-righteous Pharisees and teachers of the law that he
had come to call, not the righteous, but the sinners
to repentance (cf. Luke 5:30-32; Matthew 9:9-13; Mark 2:14-17).
Little else is known about the
life and work of the apostle Matthew from the Scriptures. From
Mark 2:14 we learn that he was the son of Alphaeus. Matthew
referred to himself only once in his gospel after his account of
Jesus' calling him. Matthew included himself in the list of the
apostles as Matthew the tax collector (cf. Matthew
10:3). Aside from Matthew's being called by Jesus and the dinner
he gave in Jesus' honor, the other gospels and the Book of Acts
only mention him by name in the lists of the apostles (cf. Mark
3:18; Luke 6:15; Acts 1:13).
For Whom The Gospel Of Matthew
Matthew wrote his gospel for
Jewish Christians and Jews who were familiar with the Old
Testament, that they may know Jesus was the Messianic King
foretold in the Old Testament Scriptures. It is evident this was
the case, because Matthew's gospel contains more quotations of
and allusions to the Old Testament than any other book of the New
Date The Gospel Of Matthew Was
The tradition handed down from
the ancient church is that Matthew's gospel was the first of the
gospels to have been written. The actual date of its writing is
unknown. A date of A.D. 50 to 60 has been suggested as a probable
date. The gospel itself contains no internal evidence that would
make it possible to determine the date when it was written.
An early date of A.D. 50 to 60 is
a good probability in light of what is known about the Gospel of
John. The manner in which the apostle John wrote his gospel makes
him indirectly a credible witness to such a possible early date.
John wrote his gospel in Ephesus around A.D. 85. It is apparent
that by that time he was quite familiar with the contents of the
three synoptic Gospels of Matthew, Mark, and Luke and that he
accepted them as Scripture. For he wrote his gospel in a manner
which supposed and required his readers' previous knowledge with
those synoptic gospels. John skipped much of the material covered
in the three synoptic gospels and filled in the blanks and the
gaps that the other three gospels did not cover. Based on this
manner in which John wrote his gospel in A.D. 85, the Gospel of
Matthew, as well as those of Mark and Luke, must have been
written prior to that date.
Place Where The Gospel Of
Matthew Was Written
The place where Matthew wrote his
gospel is unknown. The suggestion, that since he wrote his gospel
for Jewish Christians and Jews, he must have written it in
Palestine, is at best a guess.
Purpose Of The Gospel Of
Matthew's gospel is a powerful
book attesting to God's call to repentance and grace in Jesus
Christ. Having experienced firsthand the amazing grace of God in
Christ's calling him to repentance and faith for salvation,
Matthew presented in his gospel the Lord's call as a call to
complete commitment. As a disciple of Jesus one must totally
embrace Jesus as the Messianic King and his gospel of
forgiveness, as well as be committed to separating himself from
all evil so his righteousness may exceed that of the Pharisees
and the teachers of the law.
Matthew's purpose was to present
Jesus Christ of Nazareth to Jewish Christians and Jews as the
Messianic King whose coming was foretold in the Old Testament. In
Matthew 1:1 Matthew declared that Jesus is the Son of David,
meaning the King whose kingship and throne would have no end, and
who would build en everlasting house for the Lord, which is the
New Israel and Holy Christian Church (cf. 2 Samuel 7:12-16;
Isaiah 9:6,7). In the same opening verse of his gospel Matthew
further declared that Jesus is the son of Abraham, meaning the
promised Messiah and heir in whom all the families of the earth
would be blessed (cf. Genesis 12:3).
Having declared Jesus is the
Messianic King promised in the Old Testament, Matthew's purpose
was to declare that Jesus established his everlasting kingdom:
First, through his preaching and teaching (cf. Matthew
4:17-16:20); Second, by means of his suffering and death on the
cross and his resurrection from the dead (cf. Matthew
Placement Of The Gospel Of
Matthew In The New Testament Canon
The placement of Matthew's gospel
first in the New Testament canon is fitting. Matthew's gospel
links the New Testament to the Old Testament. It bridges the 400
year gap of the intertestamental period between the close of the
Old Testament and the dawning of the New Testament era of Christ
the Messiah. It includes Jesus' declaration that he came to
fulfill the Law and the Prophets, a designation for the Old
Testament (cf. Matthew 5:17). It shows that the Christianity of
the New Israel did not replace the religion of the Old Testament
Israel but fulfilled it and carried it forward. Christ is
presented as the consummation of the Old Israel's history and the
fulfillment of the Old Testament's prophecies. Matthew made this
evident by quoting from or alluding to more Old Testament
prophecies than any other book of the New Testament. It has been
said Matthew's gospel contains 50 or 60 or more such quotations
Matthew's gospel appearing before
the other three gospels also harmonizes with the tradition that
his gospel was the first gospel to be written.
Theme Of The Gospel Of Matthew
Jesus Is The Messianic King
The Gospel Of Matthew Has A
Religious Didactic (Teaching) Character.
Within a general chronological framework and sequence of events
in the life and ministry of Jesus of Nazareth the arrangement of
Jesus' works and deeds in the Gospel of Matthew is topical rather
than chronological. Matthew massed and marshaled the facts about
Jesus and his works and deeds in units of threes, and fives, and
- Units of Three: The
genealogy of Jesus has three major divisions; cf. Matthew
1:1-17. There are three illustrations of hypocrisy and
piety in Matthew 6:1-18. There are three parables about
planting and growth in the kingdom of God in the great
parable chapter of Matthew 13:1-32.
- Units of Five: Within the
seven organizational parts of Matthew are the five major
discourses with their introductory chapters of Jesus'
ministerial works. The five major discourses are:
chapters 5-7, chapter 10, chapter 13, chapter 18,
chapters 23-25. In the Sermon of the Mount there are five
examples which illustrate the full intention and meaning
of God's law; cf. Matthew 5:21-48.
- Units of Seven: Jesus
pronounced seven woes on the teachers of the law and the
Pharisees in Matthew 23:13-36. Jesus taught seven
parables in the great parable chapter of Matthew 13. The
organization of Matthew's gospel has seven parts, which
are discussed in the following section. In the
introduction to his gospel Matthew quotes seven Old
Testament prophecies and writes about their fulfillment
in the person of Jesus.
The Structure Of The Gospel Of
Matthew wove a simple biographical structure and a complex
topical structure into a unified framework from the start of his
gospel to its finish. He did so to confront people with the fact
that Jesus of Nazareth is the Messiah who was promised to Abraham
and the King who was promised to David. Jesus is the Messianic
King, the true Israel, who came from the Old Israel to establish
God's New Israel, the New Testament Church of God.
The Biographical Structure Of
The Gospel Of Matthew:
The simple biographical framework of Matthew's gospel consists of
two parts, both of which are introduced with the words:
From that time... The first part begins with Matthew
4:17 and is about Jesus' work as the King who establishes his
kingdom in the hearts of people by means of his preaching and
teaching. The second part begins with Matthew 16:21 and is about
Jesus' work as the King who establishes his kingdom while going
to the cross and by means of his suffering and death on the
The Topical Structure Of The
Gospel Of Matthew:
Matthew organized his gospel into the following seven parts:
The Introduction: Jesus,
the Messianic King, is introduced to the Jews and to all future
readers of the gospel. The introduction begins with Matthew 1:1
and extends to Matthew 4:16.
- Matthew 1:1-17: This
presents the genealogy of Jesus, the Messianic King, who
is the descendent and heir of David and Abraham. This
Jesus who was born of Mary is the Christ who was promised
in the Old Testament to Abraham and then to David. He is
the Messiah and fulfillment of God's Old Israel who
descended from Abraham. He is the King and the
fulfillment of the royal line of David. Matthew's
genealogy has three divisions of fourteen generations
- Matthew 1:18-25: This
relates the birth of Jesus, the Messianic King, who was
conceived according to his human nature by the Holy
Spirit and is the Savior. He is Immanuel, God himself
come into the flesh to be with us.
- Matthew 2:1-12: Jesus is
received and worshipped as the Messianic King of the Jews
and the promised Christ by the Gentile wisemen.
- Matthew 2:13-18: Jesus, the
Messianic King, is taken to Egypt to escape the murderous
attempt on his life by Herod and the devil.
- Matthew 2:19-23: Jesus, the
Messianic King, is brought back to live in Nazareth that
he may be a Nazarene.
- Matthew 3:1-12: John the
Baptist, the forerunner of Jesus the Messianic King,
conducts his ministry to prepare the people for the
coming of Jesus' ministry. John heralds the greatness of
Jesus the Messiah and of Jesus' forthcoming ministry
among the Jews.
- Matthew 3:13-17: Jesus, the
Messianic King, is baptized by John with a baptism of
repentance for the forgiveness of sins as the substitute
of us sinners to fulfill all righteousness for us. Jesus'
baptism with the Spirit and being acknowledged as the Son
of God by the Father marks the beginning of his public
ministry when he appeared as Christ, the Messianic King
and Son of God.
- Matthew 4:1-11: Jesus, the
Messianic King and the Savior, battles the devil's
temptations and defeats the devil. Adam lost the battle
and brought sin on all mankind. Jesus, the second Adam to
represent the human race, wins the battle against the
devil and sin.
- Matthew 4:12-16: Jesus, the
Messianic King, goes to Galilee to begin his ministry
there as the Light to enlighten the Gentiles.
Note: In the introduction
Matthew cited how seven Old Testament prophecies were fulfilled
in the person of Jesus of Nazareth, making Jesus the link to the
Old Testament prophecies about the Messiah. See Matthew 1:22,23;
2:5,6; 2:15; 2:17,18; 2:23; 3:3; 4:14-16.
The First Major Discourse:
The introduction to the first major discussion consists of
- This introduction begins
with the first biographical part of Matthew, verse 4:17.
Jesus, the Messianic King, announces his kingdom is at
hand and calls the people to repent so they may enter
into his kingdom. He begins establishing his kingdom
through his preaching and teaching.
- This introduction to the
first major discourse details Jesus calling his first
four disciples to follow him. See Matthew 4:18-22.
- This introduction then gives
a general overview of Jesus' ministry as the Messianic
King. He teaches in the synagogues, proclaims the gospel
of his kingdom, and heals the sick. As a result of his
ministry multitudes begin following him.
The First Major Discourse Itself:
- Jesus' Sermon on the Mount
speaks to his disciples and proclaims what it means to
repent and to follow him as his disciple. The grace of
his kingdom and the demand for a higher righteousness
that his grace makes possible are presented.
- Matthew 7:28,29 marks the
end of the first major discourse.
The Second Major Discourse:
The introduction to the second major discourse consists of
- This introduction to the
second major discourse presents the ministry that Jesus
the Messianic King conducted to gather disciples into his
kingdom. His ministry included healing the sick, casting
out demons, preaching and teaching. This introduction
presents ten miracles that Jesus performed which
established he is the Messianic King and revealed his
compassion for the lost sheep he came to save.
The Second Major Discourse
Itself: Matthew 10
- Matthew 10:1-4: Jesus
extends his ministry to his twelve disciples whom he
names apostles. He conveys to them his ministry of
preaching and teaching, healing, and casting out demons.
- Matthew 10:5-42: Jesus
instructs his twelve apostles about which people they are
to minister to and how they are to proceed with their
ministry. He prepares them for the opposition they will
meet in their ministry, just as he meets opposition in
- Matthew 11:1 brings this
second major discourse to its conclusion.
The Third Major Discourse:
The introduction to the third major discourse consists of Matthew
- Matthew 11:2-19: Jesus
addresses the multitudes who failed to see John the
Baptist was the Elijah who was to come and that he,
Jesus, is the promised Messianic King.
- Matthew 11:20-30: Jesus
pronounces woes on the Jews of Bethsaida and Capernaum
who did not repent at his preaching nor see that he
brought the kingdom of God to them. Jesus proclaims his
Father had hidden these things from the wise, who thought
they could see spiritually when they could not see, but
that his Father had revealed these things to those who
were spiritual babes. Jesus alone reveals the Father and
his kingdom of grace. Thus he invites the people to come
- Matthew 12:1-21: Jesus
rebukes the Pharisees who hold to their Sabbath
traditions and regulations while failing to see the
kingdom of mercy and grace that he was bringing to the
people. The Pharisees see and hear him but they cannot
see nor comprehend him or his teachings. The Pharisees
further harden their hearts and begin plotting to kill
Jesus for breaking their Sabbath regulations.
- Matthew 12:22-37: Jesus
casts out a demon. The Pharisees cannot see in this
miracle the working of the Holy Spirit and that the
kingdom of God has come to them. Jesus rebukes them for
their committing the sin against the Holy Spirit.
- Matthew 12:38-45: The
spiritually blind Pharisees and teachers of the law
demand that Jesus perform a miraculous sign that would
verify his identity as the Messianic King. Jesus refuses
to give them a sign. He had already been giving numerous
signs in his healing and casting out demons, which they
- Matthew 12:46-50: Jesus
announces his true family consists of his disciples who
hear him and his teachings.
The Third Major Discourse Itself:
Matthew 13:1-52 (This is the great parable chapter.)
- Matthew 13:1-9: Jesus
teaches the multitude in parables. The Sower and the
- Matthew 13:10-17: Jesus
answers his disciples' question of why he teaches the
multitude in parables. Through his parables his
disciples, who by faith can see Jesus is the Messianic
King, are granted the knowledge of the hidden and secret
things about the kingdom of God which others cannot see.
The others, like the Jews and Pharisees in the preceding
introduction, who are spiritually blind and cannot see
Jesus is the Messianic King, hear his parables but cannot
comprehend the spiritual truths those parables teach.
Having hardened their hearts to reject Jesus, the
parables become an act of judgment that withholds from
them the knowledge of the kingdom. To those who have
faith in Jesus more knowledge and blessings are given
through the parables. To those who reject Jesus even what
they had about the coming Messiah from the Old Testament
and what they had in Jesus' ministry is taken from them
through the parables, for they cannot understand them nor
grasp the truths of Jesus' kingdom.
- Matthew 13:1-50: In all
Matthew presents seven of Jesus' parables. The Sower and
the Seed; the Weeds in the Wheat; the Mustard Seed; the
Leaven; the Great Treasure; the Pearl of Great Price, the
The Fourth Major Discourse:
The introduction to the fourth major discourse consists of
- In this introduction Matthew
relates that Jesus withdrew and separated himself and his
disciples to build a fellowship with them.
- Matthew 13:54-58: Jesus
separates himself from his hometown people of Nazareth
who did not believe in him.
- Matthew 14:1-13: Jesus
withdraws with his disciples to a lonely place on the
other side of the Sea of Galilee when he hears that Herod
beheaded John the Baptist.
- Matthew 14:13-21: Jesus has
compassion on the multitude. He feeds the five thousand
to display his divine power and to teach his disciples to
look, and to draw themselves, to him.
- Matthew 14:22-36: Jesus
separates himself to pray, then walks on the water to be
with his disciples. He reveals his divine power to them
to strengthen their faith that he is the Son of God. He
gives Peter the opportunity to look in faith to him and
to put his trust in him when he invites Peter to walk on
the water with him.
- Matthew 15:1-20: Jesus
defends his disciples against the accusation of the
Pharisees and scribes whom he rebukes for their hypocrisy
and putting their traditions before the Word of God. He
separates himself and his disciples from their false
- Matthew 15:21-28: Jesus
withdraws with his disciples to Tyre and Sidon, where he
ministers to a Canaanite woman who confesses her faith in
him as the promised Christ and Son of David. He heals her
daughter of demonic possession.
- Matthew 15:29-39: Jesus
returns with his disciples to the Sea of Galilee, where
he carries on his ministry of compassion to the
multitudes by healing their ailments and feeding the four
thousand. Before feeding this multitude Jesus again gives
his disciples the opportunity to look to him in faith and
draw near to him.
- Matthew 16:1-12: Jesus
rejects the Pharisees' and Sadducees demand for a
miraculous sign to verify he is the Christ and Son of
God. He warns his disciples to separate themselves from
the teaching of the Pharisees and Sadducees.
- Matthew 16:13-20: Jesus
gives his disciples the opportunity to state whom he is.
Peter in behalf of the disciples confesses that Jesus is
the Christ, the Son of God. On this confession of faith
Jesus states he will build his church.
- Matthew 16:21-28: Verse 21
begins the second biographical part of Matthew's gospel.
Jesus informs his disciples he must go to Jerusalem to
suffer and be killed by the Jewish leaders of the Old
Israel who rejected him. Peter rebukes Jesus for saying
this. Jesus instructs his disciples on what it means to
be a disciple of his. His disciple must be willing to
take up his cross to do the will of God.
- Matthew 17:1-13: His
disciples had confessed he is the Christ and Son of God.
On the mountain Jesus is transfigured before his three
closest disciples so they may see his divine glory which
he had been keeping concealed. Jesus tells them that John
the Baptist was the Elijah who was promised by Malachi.
- Matthew 17:14-22: Jesus
promises his disciples what the power of faith could do
and again tells them he must go to Jerusalem to be
- Matthew 17:24-27: Jesus
teaches Peter that, being the Son of God and promised
King of Israel, he is above and separated from Old
Testament Israel's temple tax.
The Fourth Major Discourse
Itself: Matthew 18
- Matthew 18:1-6: Jesus
deepens his disciples' understanding of what it means to
be a disciple in his kingdom. Being his disciple requires
a fellowship of humility and love.
- Matthew 18:7-14 Jesus
further deepens the disciples' understanding of being his
disciple. His disciple does not cause his fellow
believers to stumble in their faith but seeks those who
- Matthew 18:15-35: Jesus
instructs his disciples in how his disciples are to win
an erring brother over to repentance and renewed faith
for salvation. He teaches his disciples they are to
forgive one another as their Father in heaven forgives
- Matthew 19:1 brings the
fourth major discourse to an end.
The Fifth Major Discourse:
The introduction to the fifth major discourse consists of Matthew
- In this introduction it
becomes clear that the Jews of the Old Israel had no hope
of entering the kingdom of God because of their unbelief
and rejection of Jesus as the Messianic King. Jesus holds
out to his disciples, the New Israel, the grace that
belongs to those who are in his kingdom through faith in
- Matthew 19:2-20:16: Jesus
leaves Galilee to continue his journey to the cross in
Jerusalem and Judea. By rebuking the false notions of the
Pharisees, his disciples, and the rich young man, Jesus
instructs his disciples in their relationship to
marriage, children, and wealth. He directs his disciples
to what is their true reward--the inheritance of eternal
life which is a reward of God's grace that is given
equally to all his disciples who labor in his kingdom.
- Matthew 20:17-19: Jesus
again instructs his disciples about his forthcoming
suffering and death at the hands of the Jewish leaders
who rejected him and at the hands of the Romans as well.
For the third time he instructs them in how he is to
establish his kingdom by his death and resurrection.
- Matthew 20:20-34: Jesus'
disciples are looking forward to the coming of Jesus'
kingdom and seek the highest places of honor for
themselves. Jesus instructs them that in his kingdom one
disciple does not lord it over another disciple. The
greatest is the humble servant of all the others. Jesus
heals two blind men who cry out that he is the Son of
David, the promised Messianic King.
- Matthew 21:1-22: Jesus
enters Jerusalem as the Messianic King foretold by
Zechariah amid the praises of the multitude. He cleanses
the temple for the second time of the moneychangers who
corrupt the true worship that his Father seeks. When the
Jewish leaders complain of the children's praising him as
the Messianic King, Jesus proclaims the divine praise of
the children is rightly his as foretold in Psalm 8. The
Jewish leaders show they have no fruits of faith by
rejecting him. Jesus demonstrates he looks for the fruits
of faith when he curses the fig tree.
- Matthew 21:23-46: The Old
Israel in the persons of the Jewish leaders show their
unbelief when they question Jesus' authority. Jesus tells
them plainly they will not enter the kingdom of God but
that his divine judgment would fall upon them for their
- Matthew 22:1-14: Jesus
teaches via a parable that God offers the invitation to
come to the wedding feast of his Son in heaven. But those
who reject God's invitation, or try to come without being
clothed in the righteousness of his Son, are cast out.
- Matthew 22:15-46: The Old
Israel of the Pharisees, Sadducees, and a teacher of the
law show the hardness of their unbelieving hearts by
trying to entrap Jesus.
The Fifth Discourse Itself:
- In this discourse Jesus
makes it clear that the kingdom of God's grace and glory
is lost to the Old Israel, like the Pharisees and the
teachers of the law, who rejected him as the Messianic
King. Jesus teaches his disciples, the New Israel, what
signs of his kingdom's coming to look for and that they
should be ready for its coming.
- Matthew 23:1-39: Jesus warns
his disciples about the Pharisees and teachers of the law
who exalt themselves among the people through their
hypocritical behavior. Because they are hardened
unbelievers, who have no hope of being in his kingdom of
heaven, Jesus pronounces seven woes on them. He laments
over the unbelief of the Old Israel in Jerusalem, whom he
wanted to gather and save.
- Matthew 24:1-41: When the
disciples ask what will be the sign of his coming to
establish his kingdom and the coming of the end of the
world, Jesus gives his disciples the signs to look for.
Then the Old Israel and the world that reject him will
see the glory of his coming with his holy angels.
- Matthew 24:42-25:13: Jesus
instructs his disciples to watch and be ready for his
coming, lest they fall into shameful sins and are cast
into hell with the hypocrites.
- Matthew 25:14-30: Jesus
instructs his disciples through a parable that he, the
Master, was entrusting to them, his servants, the
treasures of his kingdom to use resourcefully for him
until he returns. They would have to give an account of
their stewardship in his behalf. The worthless steward
would be cast out.
- Matthew 25:31-46: Jesus
instructs his disciples in the coming judgment. As King
he would judge his disciples' faith by their fruits of
faith and would condemn the unbelievers for their
unbelief which is evident in their lack of fruits of
- Matthew 26:1 brings the
fifth major discourse to its conclusion.
The Conclusion: Matthew
- Matthew 26:1-27:66: This
presents Jesus' passion as the Messianic King who
establishes his kingdom through his suffering and death.
- Matthew 28:1-20: This
presents Jesus as the victorious Messianic King, who rose
from the dead and commissioned his church to make
disciples of all nations to continue building his kingdom
of grace. They could do so with the assurance he would
remain with them always.